(Deutsch) Nach zahlreichen Reisen in die Länder des Nahen und Mittleren Ostens in den vergangenen zwei Jahrzehnten verbrachte ich zu Studienzwecken von Februar bis April 2012 erneut 6 Wochen in Jordanien, Israel und den Palästinensischen Autonomiegebieten und hatte Gelegenheit, mit meinen jüdischen, muslimischen und christlichen Gesprächspartnern die Fragen dieses Gutachtens in den verschiedenen nationalen, religiösen und ethnischen Kontexten zu diskutieren. Die Schilderungen der jeweiligen Situation vor Ort durch meine Gesprächspartner (u.a. Theologen, Politiker, Journalisten, Akademiker) sind in meine Stellungnahme mit eingeflossen.
(Deutsch) Nach dem Verfassungsschutzbericht 2008 ist Deutschland weiter „Teil eines weltweiten Gefahrenraums“ und befindet sich im „unmittelbaren Zielspektrum islamistisch-terroristischer Gruppierungen“.
Bonn (March 26, 2009) – Islam scholar Prof. Dr. Christine Schirrmacher from the Institute of Islamic Studies, on the occasion of the International Day for the Elimination of Racial Discrimination, has warned against condemning statements critical of Islam as an expression of racism.
The frequent human rights abuses which take place in nearly all countries of the Muslim world are often the result of corrupt or dictatorial regimes and not necessarily due to either Islam or these countries’ view of human rights. Less widely known, however, is that international associations in Muslim countries have formulated their own human rights declarations in opposition to the Universal Declaration of Human Rights adopted by the Plenary session of the United Nations in 1948.
The concept of Wasaṭiyya (from al-wasaṭ, middle, in Arabic) has been increasingly promoted in recent years. Originating from the Muslim Brotherhood (al-Ikhwān al- Muslimūn), it is often referred to as ‘Islamic centrism’ and Yūsuf al-Qaradāwī is featured as its major proponent. The stress is on presenting Islam as a moderate and adaptable religion, with focus on families and social participation. The Wasaṭiyya ideas found a fertile ground in some surprising contexts. An example is Ukraine, a predominantly Orthodox country in Eastern Europe. Arraid, a group purporting these principles of Wasaṭiyya, has been gaining influence there among the local Muslim community as well as among non-Muslims.
The discussion of human rights flares up when Muslims in an Islamic country convert to Christianity and are threatened with death, as happened a few years ago in Afghanistan and as happens from time to time in other Muslim countries. In the West we immediately regard this as an attack on human rights and a restriction of the freedom of religion, but, in fact, almost all of the Islamic countries signed the United Nations Universal Declaration of Human Rights of 1948, and they regard their actions as consistent with their understanding of human rights. Obviously we face a huge divergence of opinions on the nature of human rights and what it means to protect them, but what is the source of such fundamentally different ways of thinking?
“Multi-culti” – a catchword we all know. A concept that today is looked at rather critically but, in past decades, was to a large extent a guideline for the shared life of Christians and Muslims in Europe, even if by far not everyone was aware of this premise. Multi-culti – a result of an historical development into which we have stumbled rather than consciously planned and controlled. A development that, in addition, resulted from the false intellectual premises that accompanied the contemplation of the migration of Muslim workers to Germany, as well as from indifference and ignorance.